The pure Self is simple Being. It does not associate itself with objects and become conscious as in the wakeful state. What you now call consciousness in the present state is associated consciousness requiring brain, mind, body, etc., to depend upon. But in sleep consciousness persisted without these.

Birth and rebirth are mentioned only to make you investigate the question and find out that there are neither births nor rebirths. They relate to the body and not to the Self. Know the Self and be not perturbed by doubts.

Thanks for this wonderful pick from Talks 111. I can retrace my steps and I was in this trap for a long time during 2007-2008 period after listening to some so-called gurus. Wish I had read Talks at that time - would not have spent 2-3 years in that mode

there are no others to be helped. For a realised being sees the Self, just like a goldsmith estimating the gold in various jewels. When you identify yourself with the body then only the forms and shapes are there. But when you transcend your body the others disappear along with your body-consciousness.

Take the case of bhakti - I approach Iswara and pray to be absorbed in Him. I then surrender myself in faith and by concentration. What remains afterwards? In place of the original ‘I’, perfect self-surrender leaves a residuum of God in which the ‘I’ is lost. This is the highest form of devotion (parabhakti), prapatti, surrender or the height of vairagya. You give up this and that of ‘my’ possessions. If you give up ‘I’ and ‘Mine’ instead, all are given up at a stroke. The very seed of possession is lost. Thus the evil is nipped in the bud or crushed in the germ itself. Dispassion (vairagya) must be very strong to do this. Eagerness to do it must be equal to that of a man kept under water trying to rise up to the surface for his life.

M.: The text is not meant for thinking “I am Brahman”. Aham (‘I’) isknown to everyone. Brahman abides as Aham in everyone. Find outthe ‘I’. The ‘I’ is already Brahman. You need not think so. Simplyfind out the ‘I’.

The Professor: Is not the state of non-consciousness close to Infinite Consciousness?M.: Consciousness alone remains and nothing more.D.: Sri Bhagavan’s silence is itself a powerful force. It brings about a certain peace of mind in us.M.: Silence is never-ending speech. Vocal speech obstructs the other speech of silence. In silence one is in intimate contact with the surroundings. The silence of Dakshinamurti removed the doubts of the four sages. Mouna vyakhya prakatita tatvam (Truth expounded by silence.) Silence is said to be exposition. Silence is so potent. For vocal speech, organs of speech are necessary and they precede speech. But the other speech lies even beyond thought. It is in short transcendent speech or unspoken words, para vak.D.: Is there knowledge in Realisation?M.: Absence of knowledge is sleep. There is knowledge in Realisation.But this knowledge differs from the ordinary one of the relation of subject and object. It is absolute knowledge. Knowledge has two meanings:(1) vachyartha = vritti = Literal meaning. (2) lakshyartha = Jnana = Self = Swarupa =Secondary significance-(I feel this is either wrongly translated or interpolated by the translator Munagala Venkatramiah.It cannot be 'Secondary'-Ravi).D.: With vritti one sees knowledge.M.: Quite so, he also confounds vritti with knowledge. Vritti is a mode of mind. You are not the mind. You are beyond it.Talks with Sri Ramana Maharshi